{"slug":"khazarzar-john-chrysostom-in-resurrectionem-domini","id":"greek:khazarzar:khazarzar-john-chrysostom-in-resurrectionem-domini","title":"In resurrectionem domini","title_source":"In resurrectionem domini","author":"John Chrysostom","genre":"other","date":"","tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T06:43:25Z","cost_usd":0.004635},"source":{"registry_id":"greek:khazarzar:khazarzar-john-chrysostom-in-resurrectionem-domini","work_id":"khazarzar-john-chrysostom-in-resurrectionem-domini","edition":"khazarzar","language":"","license":"Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/John%20Chrysostom_PG%2047-64/In%20resurrectionem%20domini_-.pdf"},"stats":{"passages":8,"english_words":1901,"coptic_letters":0,"source_letters":7662,"commentary_units":48,"commentary_kinds":8,"derived_notes":0,"ambiguities":10,"work_notes":5,"external_links":0,"timeline":5},"summary":{"work":"khazarzar-john-chrysostom-in-resurrectionem-domini","abstract":"This homily, attributed to John Chrysostom (c. 349–407), is a discourse for Easter (Holy Pascha) celebrating the resurrection of Christ. Likely composed during Chrysostom's Antiochene period (c. 386–397), it employs vivid imagery such as the 'myriad-lighted torch procession' and martial metaphors like 'soldiers' for the myrrh-bearing women. The text adapts Gospel accounts for rhetorical effect, urging rejoicing and emphasizing Easter as 'the mother of every feast.' Surviving in multiple Greek manuscripts, it was used in Byzantine Easter liturgy but lacks a critical edition; the Khazarzar digital compilation offers no apparatus. Its influence is modest compared to Chrysostom's more famous Paschal homily.","historical_context":"The homily is attributed to John Chrysostom, a prominent preacher and later Archbishop of Constantinople, active in Antioch and Constantinople in the late fourth and early fifth centuries. Its exact date is unknown, but stylistic and exegetical features suggest composition during his Antiochene period (c. 386–397), when he delivered many exegetical and festal homilies. The community was Greek-speaking, likely in Antioch, a major center of Antiochene exegesis emphasizing literal and typological interpretation. The genre is a λόγος (discourse) for Easter, part of the festal homiletic tradition. The text survives in multiple Greek manuscripts, but no critical edition has established a stemma; the Khazarzar edition is a digital compilation without full apparatus. It was read in Byzantine liturgical tradition for Easter, though it is not part of the standard Paschal homily corpus. Its transmission reflects the broader manuscript tradition of Chrysostom's works, often copied in Byzantine monastic and liturgical contexts.","significance":"This homily illustrates Chrysostom's rhetorical and exegetical methods, including typology and anti-Arian polemic, and his adaptation of Gospel narratives for liturgical celebration. It contributes to the development of Easter homiletics and the trope of Easter as 'the mother of every feast,' later echoed in Byzantine hymnography. Its martial metaphor for the myrrh-bearing women is a distinctive feature, highlighting the active role of women in resurrection proclamation.","timeline":[{"date":"c. 349–407","event":"Life of John Chrysostom"},{"date":"c. 386–397","event":"Probable composition during Antiochene period"},{"date":"4th–5th c.","event":"Transmission in Greek manuscripts"},{"date":"Byzantine period","event":"Use in Easter liturgy"},{"date":"Modern","event":"Digital edition by Khazarzar without critical apparatus"}],"relations":[{"work":"In resurrectionem domini (CPG 4336?)","relation":"Attributed to same author","key":"","label":null,"url":null},{"work":"Chrysostom's Paschal homily (CPG 4608)","relation":"More famous Easter sermon by same author","key":"","label":null,"url":null},{"work":"Matthew 28:9–10","relation":"Biblical source adapted","key":"","label":null,"url":null},{"work":"John 21:1","relation":"Possible conflation","key":"","label":null,"url":null}],"external_links":[],"cautions":["Attribution to Chrysostom is traditional but not definitively proven; the homily may be spurious or of uncertain authorship.","Exact date of composition is unknown; the Antiochene period is inferred from style and exegetical method.","The Khazarzar edition lacks a critical apparatus; readings should be verified against the Patrologia Graeca or other manuscript-based editions.","No critical edition has established a stemma for the manuscript tradition."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000443,"generated":"2026-11-15T06:43:24Z"},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/John%20Chrysostom_PG%2047-64/In%20resurrectionem%20domini_-.pdf"}],"checks":{"work":"khazarzar-john-chrysostom-in-resurrectionem-domini","status":"pass","blocking":[],"warnings":[],"stats":{"passages":8,"translated":8,"commentary_passages":8,"commentary_units":48,"english_words":1901,"source_letters":7662,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"The homily is attributed to John Chrysostom (c. 349–407) but its exact date is unknown; it likely belongs to his Antiochene period (c. 386–397) based on style and exegetical method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"background","lemma":"","severity":"info","text":"The text survives in multiple Greek manuscripts, but no critical edition has established a stemma; the Khazarzar edition is a digital compilation without full apparatus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This homily was read in Byzantine liturgical tradition for Easter, though it is not part of the standard Paschal homily corpus; its influence is limited compared to Chrysostom’s more famous Easter sermon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Khazarzar edition lacks a critical apparatus; readers should verify readings against the Patrologia Graeca or other manuscript-based editions for textual variants.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"background","lemma":"","severity":"info","text":"This edition does not provide a translation or commentary on theological terms; readers unfamiliar with Chrysostom’s typology and anti-Arian polemic may need supplementary resources.","cites":[],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 8 narrative."},{"kind":"source","severity":"info","text":"Source edition: khazarzar — Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer"}],"derived_structure":{"narrative":8},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"Τοῦ ἐν ἁγίοις πατρὸς ἡμῶν Ἰωάννου τοῦ Χρυσοστόμου λόγος εἰς τὸ ἅγιον πάσχα Πάντοτε μὲν χαίρειν πάρεστιν ἐν τῇ καθ' ἡμᾶς τοῦ Χριστοῦ ἐκκλησίᾳ, πολλῷ δὲ μᾶλλον ἐν τῇ παρούσῃ τῆς ἡμέρας ἑορτῇ μυριοφώτῳ λαμπαδουχίᾳ, ὅτε καὶ αὐτὸς ὁ τῆς δικαιοσύνης ἥλιος Χριστὸς ἐκ τῶν ταφιαίων νυμφικῶν θαλάμων ἀνατείλας τῇ ἀναστάσει πρὸ πάντων τὸ τῶν γυναικῶν φῦλον ἀκτινοβολήσας φησὶ πρὸς αὐτάς· Χαίρετε. Πρώτη φωνὴ τῆς ἀναστάσεως χαίρετε· ὁ φόβος ἐσχίσθη καὶ ἡ χάρις ἐδόθη. Πρώτη φωνὴ τῆς ἀναστάσεως χαίρετε· καὶ πρὸ πάντων ἐκεῖσε γυναιξὶ συνήντησεν, ἵνα ὅπου ἐπλεόνασεν ἡ ἁμαρτία ὑπερπερισσεύσῃ ἡ χάρις. Πρώτη φωνὴ τῆς ἀναστάσεως χαίρετε· καὶ αὕτη γυναιξὶ συνήντησε καὶ πρὸς αὐτὰς ὁ κύριος εἶπεν· Ταχὺ πορευθεῖσαι εἴπατε τοῖς μαθηταῖς μου, ὅτι προάγω ὑμᾶς εἰς τὴν Γαλιλαίαν, ἐκεῖ με ὄψεσθε.\n\nὪ τῆς τοῦ κυρίου σοφῆς πραγματείας. Οὐκ ἀπέστειλε πρὸς τοὺς μαθητὰς ἄγγελον, οὐκ ἀρχάγγελον, ἀλλὰ γυναῖκας ἀπέστειλεν· καὶ οὐχ ἁπλῶς γυναῖκας, ἀλλὰ πιστὰς γυναῖκας, τὰς ἑαυτοῦ στρατιώτιδας. Αὐτὰς ἀπέστειλε πρὸς τοὺς μαθητὰς ὁμοῦ χαροποιῶν καὶ ὀνειδίζων· χαροποιῶν μὲν ἀνέστη ἐκ νεκρῶν, ὀνειδίζων δὲ ὅτι οἱ ἄνδρες τῇ δειλίᾳ κρατηθέντες ἐκρύπτοντο καὶ γυναῖκες τῇ παρρησίᾳ φαιδρυνθεῖσαι τὴν ἀνάστασιν εὐηγγελίζοντο. Πνευματικὴν τοίνυν ἑορτὴν πανηγυρίζομεν σήμερον, τὴν μητέρα πάσης ἑορτῆς, τὴν πανταχόθεν ἀνοίξασαν εἴσοδον τοῦ παραδείσου, τὴν βάσιμον ἀνθρώποις ὁδὸν εἰς οὐρανὸν καταρτίσασαν, τὴν μίαν συμφωνίαν ἀγγέλων καὶ ἀνθρώπων τορνεύσασαν. Μικρὰ πᾶσα γλῶσσα πρὸς ἔπαινον τῆς παρούσης ἑορτῆς·","english":"A discourse of our father among the saints John Chrysostom on the holy Pascha. It is always possible to rejoice in the church of Christ among us, but much more so in the present feast of the day with its myriad-lighted torch procession, when Christ himself, the sun of righteousness, rising from the tomb as from a bridal chamber, by his resurrection first of all shone upon the race of women and said to them: “Rejoice.” The first word of the resurrection: “Rejoice.” Fear has been broken and grace has been given. The first word of the resurrection: “Rejoice.” And it met women there before all others, so that where sin abounded, grace might superabound. The first word of the resurrection: “Rejoice.” And it met women, and the Lord said to them: “Go quickly and tell my disciples that I am going before you into Galilee; there you will see me.”\n\nO the wise management of the Lord. He did not send an angel to the disciples, nor an archangel, but he sent women; and not simply women, but faithful women, his own soldiers. He sent them to the disciples, at once gladdening and reproaching: gladdening because he had risen from the dead, reproaching because the men, seized by cowardice, were hiding, while women, brightened by boldness, were proclaiming the resurrection. So today we celebrate a spiritual feast, the mother of every feast, which has opened the entrance to paradise from every side, which has fashioned a passable road for men to heaven, which has forged a single harmony of angels and men. Every tongue is small for the praise of the present feast.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοῦ ἐν ἁγίοις πατρὸς ἡμῶν Ἰωάννου τοῦ Χρυσοστόμου λόγος εἰς τὸ ἅγιον πάσχα","severity":"info","text":"The opening formula identifies the work as a λόγος (discourse) for Holy Pascha, establishing its liturgical setting within the Easter celebration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μυριοφώτῳ λαμπαδουχίᾳ","severity":"info","text":"The phrase 'myriad-lighted torch procession' refers to the Easter vigil practice of lighting many lamps and torches, symbolizing Christ's resurrection as light.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Χαίρετε","severity":"info","text":"The repeated 'Rejoice' (Χαίρετε) echoes the angelic greeting to the myrrh-bearing women at the tomb in Matthew 28:9, though the exact wording differs; Chrysostom adapts it for rhetorical effect.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ταχὺ πορευθεῖσαι εἴπατε τοῖς μαθηταῖς μου, ὅτι προάγω ὑμᾶς εἰς τὴν Γαλιλαίαν, ἐκεῖ με ὄψεσθε","severity":"info","text":"This command to the women is not found verbatim in the canonical Gospels; it likely conflates Matthew 28:10 and John 21:1, where Jesus instructs disciples to go to Galilee.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"γυναῖκας ... στρατιώτιδας","severity":"info","text":"Calling the women 'soldiers' (στρατιώτιδας) is a striking martial metaphor, unusual in early Christian literature, emphasizing their active role in proclaiming the resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὴν μητέρα πάσης ἑορτῆς","severity":"info","text":"Describing Easter as 'the mother of every feast' became a standard patristic trope, later echoed in liturgical hymns and theological writings, underscoring its primacy.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text attributes the discourse to John Chrysostom, but its authenticity is debated; the rhetorical style and themes are consistent with his corpus, but no external manuscript evidence is cited in the source edition."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"αὕτη γὰρ ἔπαυσε τοῦ δράκοντος τὰ συρίσματα, αὕτη τοῦ Ἀδὰμ τῆς κατάρας τὰς ἀκάνθας ἀνέσπασεν, αὕτη τὴν Εὔαν ἀλύπως τίκτειν ἐδίδαξεν.\n\nΠολυεργὴς ἡ παροῦσα ἑορτή· τὴν φλογινὴν ῥομφαίαν μετέστησε καὶ αὔραν τοῦ ἁγίου πνεύματος εἵλκυσεν, τὸ θανατῶδες ξύλον ἀνέσπασε καὶ τὸν ζωοποιὸν σταυρὸν ἐρρίζωσεν, τὰ φύλλα τῆς συκῆς ἐξήρανε καὶ τὰ κρίνα τῶν νεοφωτίστων ηὔξανεν. Οὐκέτι πενθοῦμεν Ἀδὰμ τὸν πρωτόπλαστον ἀλλὰ τὸν δεύτερον Ἀδὰμ Χριστὸν δοξολογοῦμεν, οὐκέτι τὴν παραβᾶσαν ὀνειδίζομεν Εὔαν ἀλλὰ τὴν θεοτόκον παρθένον μακαρίζομεν, οὐκέτι τὸ ξύλον ἀποστρεφόμεθα ἀλλὰ τὸν σταυρὸν βαστάζομεν, οὐκέτι τὸν ὄφιν φοβούμεθα ἀλλὰ τὸ πνεῦμα τὸ ἅγιον δυσωποῦμεν, οὐκέτι εἰς γῆν κατερχόμεθα ἀλλ' εἰς οὐρανοὺς ἀνερχόμεθα, οὐκέτι ἔξω τοῦ παραδείσου γινόμεθα ἀλλ' ἐν τοῖς κόλποις τοῦ Ἀβραὰμ αὐλιζόμεθα, οὐκέτι ἀκούομεν ἰουδαϊκῶς· Νυκτὶ ὡμοίωσα τὴν ἡμέραν σου, ἀλλὰ ψάλλομεν πνευματικῶς· Αὕτη ἡ ἡμέρα ἣν ἐποίησεν ὁ κύριος, ἀγαλλιασώμεθα καὶ εὐφρανθῶμεν ἐν αὐτῇ. Διὰ τί; Ὅτι ὁ ἥλιος οὐκέτι σκοτίζεται ἀλλὰ πάντα φωτίζεται, οὐκέτι τὸ καταπέτασμα ῥήγνυται ἀλλ' ἡ ἐκκλησία γνωρίζεται, οὐκέτι τὰ βαΐα τῶν φοινίκων βαστάζομεν, ἀλλὰ τοὺς νεοφωτίστους περιφέρομεν λέγοντες· Δίκαιος ὡς φοίνιξ ἀνθήσει. Αὕτη ἡ ἡμέρα ἣν ἐποίησεν ὁ κύριος, ἀγαλλιασώμεθα καὶ εὐφρανθῶμεν ἐν αὐτῇ· εὐφρανθῶμεν αἰσθητῶς καὶ νοητῶς. Αὕτη ἡ ἡμέρα, αὕτη καὶ οὐκ ἄλλη, μία γὰρ βασίλισσα καὶ οὐ πολλαὶ τυραννίδες. Αὕτη ἡ ἡμέρα ἣν ἐποίησεν ὁ κύριος, ἀγαλλιασώμεθα καὶ εὐφρανθῶμεν ἐν αὐτῇ·","english":"For this has stopped the hissings of the serpent, this has torn up the thorns of Adam’s curse, this has taught Eve to give birth without pain.\n\nThe present feast is manifold in its workings: it has moved the fiery sword and drawn in the breeze of the Holy Spirit, it has torn up the death-dealing tree and rooted the life-giving cross, it has dried up the leaves of the fig tree and increased the lilies of the newly baptized. No longer do we mourn Adam the first-formed, but we glorify the second Adam, Christ; no longer do we reproach Eve the transgressor, but we call the God-bearing Virgin blessed; no longer do we turn away from the tree, but we bear the cross; no longer do we fear the serpent, but we entreat the Holy Spirit; no longer do we descend to earth, but we ascend to the heavens; no longer are we outside paradise, but we dwell in the bosom of Abraham; no longer do we hear in Jewish fashion, “I have likened your day to night,” but we sing spiritually, “This is the day that the Lord has made; let us rejoice and be glad in it.” Why? Because the sun is no longer darkened, but all is illuminated; the veil is no longer rent, but the church is made known; no longer do we carry the branches of palms, but we carry about the newly baptized, saying, “The righteous shall blossom like a palm.” This is the day that the Lord has made; let us rejoice and be glad in it; let us rejoice sensibly and intelligibly. This is the day, this and no other, for there is one queen and not many tyrannies. This is the day that the Lord has made; let us rejoice and be glad in it.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"αὕτη γὰρ ἔπαυσε τοῦ δράκοντος τὰ συρίσματα","severity":"info","text":"The serpent's hissings allude to the Eden narrative (Gen 3:1-15), where the serpent deceives Eve. The cessation of hissing symbolizes the undoing of the Fall through the resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὴν φλογινὴν ῥομφαίαν","severity":"info","text":"The 'fiery sword' refers to the angelic sword guarding Eden after the expulsion (Gen 3:24). Its removal signifies the restoration of access to paradise through Christ's resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"τὰ κρίνα τῶν νεοφωτίστων","severity":"info","text":"'Lilies of the newly baptized' metaphorically describes the neophytes, whose baptismal robes or spiritual purity are likened to lilies, a common patristic image for innocence and renewal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Αὕτη ἡ ἡμέρα ἣν ἐποίησεν ὁ κύριος","severity":"info","text":"This refrain echoes Psalm 118:24 (LXX) or a liturgical acclamation. The phrase 'This is the day that the Lord has made' is used in early Christian hymnody for Easter.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τὸν δεύτερον Ἀδὰμ Χριστὸν","severity":"info","text":"The 'second Adam' typology, common in Paul (Rom 5:12-21) and early fathers, contrasts Christ's redemptive act with Adam's fall. Here it is paired with the 'second Eve' (Theotokos).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὰ βαΐα τῶν φοινίκων","severity":"info","text":"Palm branches, associated with Christ's entry into Jerusalem (John 12:13), are replaced by the newly baptized, indicating a shift from the pre-Paschal to the Paschal celebration.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'αὕτη' (this) in the opening lines could refer to the resurrection, the feast, or the day; the context suggests the resurrection as the agent."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"μὴ εἰς καπηλεῖα τρέχοντες ἀλλ' εἰς μαρτύρια σπεύδοντες, μὴ μέθην τιμῶντες ἀλλὰ συμμετρίαν ἀγαπῶντες, μὴ ἰουδαϊκῶς σκιρτῶντες ἀλλ' ἀποστολικῶς τρυφῶντες, μὴ ἐν ταῖς ἀγοραῖς παίζοντες ἀλλ' ἐν τοῖς οἴκοις ψάλλοντες· εὐθυμεῖ τις,\n\nφησὶν ὁ Ἰάκωβος, ψαλλέτω. Ἀναστάσεως ἡ παροῦσα ἡμέρα, οὐχὶ ὕβρεως· οὐδεὶς ὀρχούμενος εἰς οὐρανοὺς ἀναβαίνει, οὐδεὶς μεθύων βασιλεῖ παρίσταται. Αὕτη ἡ ἡμέρα ἣν ἐποίησεν ὁ κύριος, ἀγαλλιασώμεθα καὶ εὐφρανθῶμεν ἐν αὐτῇ. Ταύτην τὴν εὐωχίαν ἐκ πολλῶν χρόνων ὁ προφήτης Δαβὶδ κατανοήσας καὶ ἐν ἑτέρῳ ψαλμῷ λέγει· Πάντα τὰ ἔθνη κροτήσατε χεῖρας, ἀλαλάξατε τῷ θεῷ ἐν φωνῇ ἀγαλλιάσεως. Διὰ τί; Ὅτι ὁ ἰουδαϊσμὸς ἀπώσθη καὶ χριστιανισμὸς προσετέθη. Πάντα τὰ ἔθνη κροτήσατε χεῖρας, ὅτι οἱ μακρὰν ἐγγὺς ἐγενήθημεν. Πάντα τὰ ἔθνη κροτήσατε χεῖρας, ὅτι δεσποτικῷ αἵματι ἠγοράσθητε, ὅτι κατεπατήσατε τὸ κράτος τοῦ θανάτου, ὅτι ἄνθρωποι τῇ φύσει ὄντες θεοὶ τῇ χάριτι κληρούμεθα. Τῇ ἐκκλησίᾳ πρέπει ἑορτάζειν, τῇ κατ' εἰκόνα τοῦ ἐν Ἐδὲμ παραδείσου φυτουργηθείσῃ· ὧδε τὸ ξύλον τῆς ζωῆς ἐν τῷ θυσιαστηρίῳ ἐρρίζωται, ὧδε τεσσάρων εὐαγγελικῶν ποταμῶν χριστόβρυτος μία πηγή, ὧδε τὸ τῆς παρθενίας ἀμάραντον ῥόδον, ὧδε τὸ τῆς εὐποιΐας ἀείζωον ἴον, ὧδε τὸ τῆς συζυγίας τῆς νομικῆς βοτρυοφόρον κλῆμα, ὧδε τὸ τῶν νεοφωτίστων λευκοφανὲς κρίνον κατὰ τὸ φάσκον ῥητόν· Ἀγαλλιάσθω ἡ ἔρημος καὶ ἀνθείτω ὡς κρίνον.","english":"not running to taverns but hastening to martyria, not honoring drunkenness but loving moderation, not leaping in a Jewish manner but delighting in an apostolic way, not playing in the marketplaces but singing psalms in the houses. If someone is cheerful, says James, let him sing. The present day is of resurrection, not of insolence. No one dancing ascends to the heavens, no one drunk stands before a king. This is the day which the Lord made; let us rejoice and be glad in it. The prophet David, having observed this feast from many years past, says in another psalm: All you nations, clap your hands, shout aloud to God with a voice of joy. Why? Because Judaism has been thrust aside and Christianity has been added. All you nations, clap your hands, because we who were far off have become near. All you nations, clap your hands, because you have been purchased with the Lord’s blood, because you have trampled the power of death, because we, being human by nature, are called gods by grace. It is fitting for the church to celebrate, for the church planted as an image of the paradise in Eden. Here the tree of life is rooted in the sanctuary, here is one Christ-flowing source of four evangelic rivers, here is the unfading rose of virginity, here is the ever-living violet of beneficence, here is the grape-bearing vine of lawful marriage, here is the white-shining lily of the newly illumined, according to the saying: Let the desert rejoice and bloom like a lily.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"μαρτύρια","severity":"info","text":"The term μαρτύρια (martyria) refers to shrines or memorials of martyrs, a common site for Christian gatherings and liturgical commemoration in late antiquity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εὐθυμεῖ τις, φησὶν ὁ Ἰάκωβος, ψαλλέτω","severity":"info","text":"This echoes James 5:13 (εὐθυμεῖ τις, ψαλλέτω), though the exact phrasing is not a direct quotation; Chrysostom adapts the sense of the verse to encourage psalm-singing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πάντα τὰ ἔθνη κροτήσατε χεῖρας, ἀλαλάξατε τῷ θεῷ ἐν φωνῇ ἀγαλλιάσεως","severity":"info","text":"This is a paraphrase of Psalm 47:2 (LXX), where the psalmist calls for clapping and acclamation to God; Chrysostom attributes it to David and applies it to the resurrection feast.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἰουδαϊκῶς σκιρτῶντες","severity":"info","text":"Chrysostom contrasts Christian celebration with Jewish practices, a common rhetorical trope in his anti-Jewish homilies; 'leaping in a Jewish manner' likely refers to festive dancing associated with Jewish feasts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὧδε ... ὧδε ... ὧδε ...","severity":"info","text":"The repeated ὧδε ('here') introduces a series of seven symbolic elements of the church as a paradise, mirroring the Edenic imagery of the previous passage and structuring the ecclesiological climax.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἀγαλλιάσθω ἡ ἔρημος καὶ ἀνθείτω ὡς κρίνον","severity":"info","text":"This concluding saying, attributed to a ῥητόν (scriptural saying), is not a direct biblical quote but may derive from patristic liturgical or homiletic tradition, possibly echoing Isaiah 35:1-2 or a hymn.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'εὐθυμεῖ τις, φησὶν ὁ Ἰάκωβος, ψαλλέτω' is not a precise biblical citation; Chrysostom may be loosely quoting or adapting James 5:13, or referring to a different tradition. The identity of 'James' is ambiguous—could be the apostle or a liturgical figure.","The final saying 'Ἀγαλλιάσθω ἡ ἔρημος καὶ ἀνθείτω ὡς κρίνον' has no clear scriptural source; it may be a patristic invention or a lost liturgical text."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Ἔρημος ἦν ποτε ἡ ἐξ ἐθνῶν ἐκκλησία πρὸ τῆς δεσποτικῆς ἀναστάσεως, ἀλλ' ἡ τῆς σαρκὸς τοῦ κυρίου ἀνάστασις τὴν ἔρημον πολύτεκνον ἀνέδειξεν, τὴν ἄκαρπον εἰς ἀφυλλορρόητον τῆς εὐκαρπίας δένδρον μετέβαλεν, τὴν ἄβατον βάσιμον εἰργάσατο.\n\nΚαὶ ταῦτα ὁ προφήτης Ἠσαΐας προθεωρήσας τῷ πνεύματι ἔλεγεν· Εὐφράνθητι στείρα ἡ οὐ τίκτουσα, ῥῆξον καὶ βόησον ἡ οὐκ ὠδίνουσα, ὅτι πολλὰ τὰ τέκνα τῆς ἐρήμου μᾶλλον ἢ τῆς ἐχούσης τὸν ἄνδρα. Λάμπει πανταχοῦ ἡ τῶν νεοφωτίστων περιδρομὴ καὶ πάντες ἑορτάζομεν. Ἡμεῖς εὐφραινόμεθα, ἡμεῖς τὸ κυριακὸν πάσχα σαλπίζομεν πειθόμενοι Παύλῳ βοῶντι· Καὶ γὰρ τὸ πάσχα ἡμῶν ὑπὲρ ἡμῶν ἐτύθη Χριστός. Ἡ σκιὰ παρῆλθεν, ἡ ἀλήθεια ἔλαμψεν· ὁ νόμος ἐπαύθη, ἡ χάρις ὑψώθη· ἡ πληγὴ τῆς περιτομῆς ἐτάφη, ἡ σφραγὶς τοῦ βαπτίσματος ἐζωοποιήθη. Οὐκέτι ἡ ἅλμη τῆς Ἐρυθρᾶς θαλάσσης, ἀλλ' ἡ γλυκύτης τῆς ἱερᾶς κολυμβήθρας διαυγάζει· οὐκέτι ἡ ἀδελφὴ Μωϋσέως τὸ τύμπανον τινάσσει, ἀλλ' ἡ ἐκκλησία τὸ εὐαγγέλιον ὑποδεικνύει· οὐκέτι ἡ νὺξ τῆς ἀγνωσίας, ἀλλὰ τὸ φῶς τῆς θεογνωσίας, καθὼς ὁ θεσπέσιος Παῦλος φησίν· Ἡ νὺξ προέκοψεν, ἡ δὲ ἡμέρα ἤγγικεν. Ποία ἡμέρα; Ἡ χριστοφανὴς ἡμέρα, ἡ τὸν ὄρθρον τῆς ἀναστάσεως ὑποδείξασα, ἡ τὸν ἥλιον τῆς δικαιοσύνης ἐκ τῶν ταφῶν ἀνίσχουσα, ἡ τὸ δωδεκάωρον τῶν ἀποστόλων ἀποκυήσασα φέγγος, περὶ ἧς ὁ Δαβὶδ ἔλεγεν· Αὕτη ἡ ἡμέρα ἣν ἐποίησεν ὁ κύριος, ἀγαλλιασώμεθα καὶ εὐφρανθῶμεν ἐν αὐτῇ.","english":"Once the church from the nations was a desert before the Lord’s resurrection, but the resurrection of the Lord’s flesh revealed the desert as rich in children, transformed the barren one into a tree of fruitfulness that never sheds its leaves, and made the impassable passable.\n\nAnd the prophet Isaiah, having foreseen these things in spirit, said: Rejoice, barren one who does not give birth, break forth and cry out, you who do not labor in childbirth, for the children of the desert are more numerous than those of the woman who has a husband. Everywhere the procession of the newly baptized shines, and we all celebrate. We rejoice, we sound the Lord’s Pascha, persuaded by Paul crying out: For our Pascha, Christ was sacrificed for us. The shadow has passed, the truth has shone forth; the law has ceased, grace has been exalted; the wound of circumcision has been buried, the seal of baptism has been brought to life. No longer the brine of the Red Sea, but the sweetness of the sacred font shines forth; no longer the sister of Moses shakes the timbrel, but the church displays the gospel; no longer the night of ignorance, but the light of the knowledge of God, as the divine Paul says: The night has advanced, but the day has drawn near. What day? The day of Christ’s manifestation, which revealed the dawn of the resurrection, which raised the sun of righteousness from the tombs, which gave birth to the twelve-hour radiance of the apostles, concerning which David said: This is the day that the Lord made; let us exult and rejoice in it.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εὐφράνθητι στείρα ἡ οὐ τίκτουσα, ῥῆξον καὶ βόησον ἡ οὐκ ὠδίνουσα","severity":"info","text":"A paraphrase of Isaiah 54:1 LXX: 'Rejoice, barren woman who does not bear; break forth and cry out, you who do not labor.' Chrysostom adapts the verse to celebrate the Gentile church's new fertility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ γὰρ τὸ πάσχα ἡμῶν ὑπὲρ ἡμῶν ἐτύθη Χριστός","severity":"info","text":"Echoes 1 Corinthians 5:7, where Paul says 'Christ was sacrificed for us.' Chrysostom applies it to the Paschal mystery, linking the sacrifice to the resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἡ νὺξ προέκοψεν, ἡ δὲ ἡμέρα ἤγγικεν","severity":"info","text":"A loose citation of Romans 13:12: 'The night has advanced, the day has drawn near.' Chrysostom uses it to contrast ignorance with the light of resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Αὕτη ἡ ἡμέρα ἣν ἐποίησεν ὁ κύριος, ἀγαλλιασώμεθα καὶ εὐφρανθῶμεν ἐν αὐτῇ","severity":"info","text":"A paraphrase of Psalm 118:24 LXX: 'This is the day the Lord made; let us exult and rejoice in it.' Chrysostom applies it to the day of resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἡ ἅλμη τῆς Ἐρυθρᾶς θαλάσσης","severity":"info","text":"The 'brine of the Red Sea' alludes to the crossing of the Red Sea in Exodus, a type of baptism. Chrysostom contrasts it with the 'sweetness of the sacred font' to emphasize Christian baptism's superiority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἡ ἀδελφὴ Μωϋσέως τὸ τύμπανον τινάσσει","severity":"info","text":"Refers to Miriam, Moses' sister, who led the women with timbrels after the Red Sea crossing (Exodus 15:20). Chrysostom contrasts this with the church displaying the gospel, marking the shift from Old to New Covenant.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ δωδεκάωρον τῶν ἀποστόλων ἀποκυήσασα φέγγος' is ambiguous: it may mean the day gave birth to the twelve-hour radiance of the apostles, or that the apostles themselves are the twelve-hour light. The translation takes the former, but the latter is possible."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Χαίρω τῇ συνδρομῇ τοῦ πλήθους τοῦ φιλοχρίστου, χαίρω τῇ πάντων περὶ τὰς πνευματικὰς ἑορτὰς ἑστιάσει, χαίρω πάντας ὑμᾶς ὁρῶν πνευματικὰς λύρας τοῦ Δαβὶδ ἀνακρουομένους καὶ μετὰ πάσης προθυμίας εὐφώνως τὸ ψαλμικὸν ἀναμέλποντας λόγιον. Καὶ καθάπερ ἐπὶ λύρας εὐήχου οἱ ὀξεῖς φθόγγοι τοῖς βαρέσι συναπτόμενοι καὶ πάλιν οἱ μέσοι τοῖς ἄλλοις μίαν εὔρυθμον ἀποτελοῦσι φθογγὴν τῷ πλήκτρῳ κρουόμενοι, κατὰ τὸν αὐτὸν τρόπον καὶ ἐφ' ὑμῶν ὁρῶ· οἱ γὰρ ἀνδρῶν καὶ γυναικῶν, παίδων καὶ γερόντων ἀναμίγμενοι φθόγγοι μίαν σύμφωνον καὶ εὔηχον φωνὴν ἀποδιδόασι καὶ τὸ τοῦ μακαρίου Δαβὶδ μεγαλοφώνως βοᾶται, ὅπερ ἐπὶ τοῦ παρόντος καιροῦ τέλος ἐδέξατο.\n\nΕἰπάτωσαν, φησίν, οἱ λελυτρωμένοι ὑπὸ κυρίου οὓς ἐλυτρώσατο ἐκ χειρὸς ἐχθροῦ καὶ ἐκ τῶν χωρῶν συνήγαγεν αὐτοὺς ἀπὸ ἀνατολῶν καὶ δυσμῶν καὶ βορρᾶ καὶ θαλάσσης. Ἀψευδῆ καθέστηκε τὰ ῥήματα τοῦ προφήτου, ἀπὸ παντὸς γὰρ ἔθνους καὶ φυλῆς καὶ χώρας τούτους τοὺς λογικοὺς ἰχθύας διὰ τῶν ἁλιέων ἀποστόλων ἡ σαγήνη τῆς κολυμβήθρας ἐθήρασεν. Τοιαύτη γὰρ ἡ τέχνη τῶν ἁλιέων Χριστοῦ· οὐ λίνα ἱστῶσιν, ἀλλὰ πίστει ζωγροῦσιν. Εἰπάτωσαν οἱ λελυτρωμένοι ὑπὸ κυρίου οὓς ἐλυτρώσατο ἐκ χειρὸς ἐχθροῦ, τοῦ τὰ ζιζάνια σπείραντος, τοῦ τὴν κατάραν","english":"I rejoice in the gathering of the multitude that loves Christ, I rejoice in the feasting of all upon the spiritual festivals, I rejoice seeing all of you as spiritual lyres of David, striking up and melodiously chanting the psalmist’s saying with all eagerness. And just as on a well-sounding lyre the high notes joined with the low, and again the middle notes with the others, produce one well-rhythmed sound when struck by the plectrum, in the same way I see it with you: for the mingled notes of men and women, children and elders, give forth one harmonious and sweet-sounding voice, and the saying of the blessed David is loudly proclaimed, which has received its fulfillment at the present time.\n\nLet those redeemed by the Lord speak, whom he redeemed from the hand of the enemy and gathered from the regions, from east and west and north and sea. The words of the prophet have proven true, for from every nation and tribe and region the net of the font has hunted these rational fish through the fisherman apostles. Such is the art of Christ’s fishermen: they do not set nets, but capture by faith. Let those redeemed by the Lord speak, whom he redeemed from the hand of the enemy, the one who sowed the tares, the one who","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"συνδρομῇ","severity":"info","text":"συνδρομῇ (gathering) can also mean 'concourse' or 'running together'; here it emphasizes the spontaneous assembly of the faithful, a common motif in Chrysostom's festal homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πνευματικὰς λύρας τοῦ Δαβίδ","severity":"info","text":"The image of the congregation as 'spiritual lyres of David' alludes to the Psalms, which Chrysostom often treats as Davidic compositions. The phrase 'the saying of the blessed David' likely refers to a specific psalm verse, though the exact citation is not given.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἰπάτωσαν, φησίν, οἱ λελυτρωμένοι ὑπὸ κυρίου","severity":"info","text":"This is a direct quotation of Psalm 107:2-3 (LXX), which reads: 'Let those redeemed by the Lord speak, whom he redeemed from the hand of the enemy and gathered from the regions.' Chrysostom applies it to the present congregation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"σαγήνη τῆς κολυμβήθρας","severity":"info","text":"σαγήνη (net) and κολυμβήθρα (font) refer to baptism. Chrysostom uses the metaphor of fishing to describe apostolic mission: the 'net of the font' catches converts through baptism, a common patristic image.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰπάτωσαν ... Εἰπάτωσαν","severity":"info","text":"The repetition of 'Εἰπάτωσαν' (Let them speak) frames a two-part structure: first, a declaration of fulfillment of prophecy; second, an expansion on the identity of the redeemed. This rhetorical anaphora is typical of Chrysostom's homiletic style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τοῦ τὰ ζιζάνια σπείραντος","severity":"caution","text":"The phrase 'the one who sowed the tares' is ambiguous: it could refer to the devil (as in Matthew 13:24-30) or to a human enemy. The Greek text breaks off mid-sentence, leaving the referent unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the one who sowed the tares' is ambiguous; it may refer to the devil or to a human adversary. The Greek text is incomplete, so the intended referent is uncertain."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"γεννήσαντος, τοῦ τὴν παράβασιν τεκόντος, τοῦ τῶν Ἰουδαίων γεννήτορος καθώς φησιν ὁ προφήτης· Ματαία ἔσται ἡ ἰσχὺς τοῦ πατρὸς ὑμῶν. Ἀληθὴς ὁ λόγος· ἐκεῖνος ξύλον κατάρας τὸν σταυρὸν ἐτεκτόνευσεν, ὁ δὲ Χριστὸς εἰς εὐλογίαν τοῦτο μετέστησεν· ἐκεῖνος ἐλατόμησε τάφον, Χριστὸς δὲ θυσιαστήριον αὐτὸν κατειργάσατο· ἐκεῖνος τῶν μαθητῶν τὸν Ἰούδαν ἀπέσπασεν, Χριστὸς δὲ πάντας τοὺς νεοφωτίστους ἐστήριξεν. Ἡ γὰρ τῶν νεοφωτίστων λαμπρότης γέγονεν σκοτία τῶν Ἰουδαίων καὶ ἡ τούτων εὐωχία ἐκείνων ταλαιπωρία καὶ ἡ τούτων σωτηρία ἐκείνων καὶ τοῦ διαβόλου πνιγμός. Οὗτοι γὰρ ἐν ἐκκλησίᾳ κἀκεῖνοι ἐν ἐρημίᾳ, οὗτοι μετὰ ἀγγέλων ἐκεῖνος μετὰ χοίρων.\n\nὍθεν ἐκεῖνος ἐξέπεσεν ἀνεσφαιρίσθησαν οὗτοι· οἱ αἰχμάλωτοι ἐν ἐλευθερία καὶ ὁ τύραννος ἐν δουλείᾳ. Εἰπάτωσαν οἱ λελυτρωμένοι ὑπὸ κυρίου· τί εἰπάτωσαν; Μακάριοι ὧν ἀφέθησαν αἱ ἀνομίαι καὶ ὧν ἐπεκαλύφθησαν αἱ ἁμαρτίαι. Τί εἰπάτωσαν; Χριστὸς ἡμᾶς ἐξηγόρασεν ἐκ τῆς κατάρας τοῦ νόμου. Τί εἰπάτωσαν; Ἡ παγὶς συνετρίβη καὶ ἡμεῖς ἐρρύσθημεν. Τί εἰπάτωσαν; Τὰ ἐλέη σου, κύριε, εἰς τὸν αἰῶνα ᾄσομεν. Εἰπάτωσαν, μὴ σιωπάτωσαν μηδὲ λήθῃ τὴν εὐεργεσίαν παραπεμψάτωσαν. Τί εἰπάτωσαν; Εἷς κύριος, μία πίστις, ἓν βάπτισμα, εἷς θεὸς ὁ ἐπὶ πάντων καὶ διὰ πάντων καὶ ἐν πᾶσιν, κατὰ τὸν ἀπόστολον.","english":"of the one who begot, of the one who produced transgression, of the progenitor of the Jews, as the prophet says: \"The strength of your father will be vain.\" The word is true: that one crafted the wood of curse, the cross, but Christ transformed it into a blessing; that one hewed a tomb, but Christ made it an altar; that one tore Judas away from the disciples, but Christ strengthened all the newly baptized. For the radiance of the newly baptized has become the darkness of the Jews, and their feasting the misery of those, and their salvation the choking of those and of the devil. For these are in the church, those in the wilderness; these with angels, that one with pigs.\n\nHence that one fell, these were restored; the captives in freedom, the tyrant in slavery. Let those redeemed by the Lord speak: what shall they say? \"Blessed are those whose lawless deeds have been remitted and whose sins have been covered over.\" What shall they say? \"Christ ransomed us from the curse of the law.\" What shall they say? \"The snare was broken and we were delivered.\" What shall they say? \"We shall sing of your mercies, Lord, forever.\" Let them speak, let them not be silent nor consign the benefaction to oblivion. What shall they say? \"One Lord, one faith, one baptism, one God who is over all and through all and in all,\" according to the apostle.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ματαία ἔσται ἡ ἰσχὺς τοῦ πατρὸς ὑμῶν","severity":"info","text":"The phrase 'the strength of your father will be vain' is not a direct biblical quotation but may echo Isaiah 30:15 or a similar prophetic rebuke of Israel's futile reliance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐκεῖνος ξύλον κατάρας τὸν σταυρὸν ἐτεκτόνευσεν","severity":"info","text":"The 'one who begot' is identified as the progenitor of the Jews, likely a typological figure (e.g., Adam or the devil) who crafted the cross as a 'wood of curse', contrasting Christ's transformation of it into a blessing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"νεοφωτίστων","severity":"info","text":"The term 'νεοφωτίστων' (newly baptized) is a technical term in early Christian liturgy for neophytes, often associated with the Easter vigil and baptismal renewal, fitting the homily's resurrection context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἷς κύριος, μία πίστις, ἓν βάπτισμα, εἷς θεὸς ὁ ἐπὶ πάντων καὶ διὰ πάντων καὶ ἐν πᾶσιν","severity":"info","text":"This trinitarian formula echoes Ephesians 4:5-6 and later creedal statements, emphasizing unity of faith and baptism against Jewish and heretical divisions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰπάτωσαν","severity":"info","text":"The repeated imperative 'Εἰπάτωσαν' (let them speak) structures a series of acclamations for the redeemed, creating a liturgical call-and-response pattern typical of Chrysostom's homiletic style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"κατὰ τὸν ἀπόστολον","severity":"info","text":"The phrase 'according to the apostle' likely refers to Paul, whose writings (e.g., Romans, Ephesians) are frequently cited by Chrysostom to support doctrinal points, though the exact verse is unspecified.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'that one' (ἐκεῖνος) is ambiguous: it may refer to the devil, Adam, or a collective Jewish figure; the reading taken follows the context of the progenitor of the Jews.","The phrase 'the strength of your father will be vain' is not a verbatim scriptural citation; its source is uncertain, possibly a paraphrase or lost text."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"Μὴ ἄλλα ἐν τῇ κολυμβήθρᾳ λεγέτωσαν καὶ ἄλλα φρονήτωσαν, ἀλλ' ὡς ἐδιδάχθης, ὦ νεοφώτιστε, θρήσκευε, ὡς ἐβαπτίσθης δόξαζε, ὡς ἀνεγεννήθης πίστευε, ὃ ἐπιστεύθης φύλαττε, ὃ ἐκτήσω μὴ πίπρασκε, ὡς ἀετὸς ἀνεγεννήθης, τὰ ἄνω ζήτει, ἐκ Σοδόμων ἐξῆλθες, εἰς τὰ ὀπίσω μὴ ὑποστρέψῃς, εἰς τὸ ὄρος σῴζου μὴ περιβλέψῃ εἰς τὰ ὀπίσω, ἵνα μὴ γένῃ στήλη ἁλὸς ὡς ἡ γυνὴ τοῦ Λώτ, τέκνον ἐκλήθης τὸν Ἀβεσσαλὼμ μὴ μιμήσῃ, μαθητὴς ἐγένου τῷ Ἰούδα μὴ συντύχῃς, εἰς τὴν κιβωτὸν εἰσῆλθες μὴ πλησιάσῃς τῷ κόρακι, τῆς Αἰγύπτου ἠλευθερώθης μὴ θεοποιήσῃς βουκέφαλον, ἐκ τῶν ἐθνῶν ἀπεσπάσθης μὴ προσκυνήσῃς τὸν ἥλιον, εἰδωλολατρείας ἐρρύσθης μὴ περιεργάσῃ τῆς σελήνης τὰ σχήματα, δαιμόνων ἐλυτρώθης μὴ ὑπολάβῃς ἀστέρας εἶναι ἁγίους, τῆς τῶν ἀνθρώπων πολυθεΐας ἀπηλλάγης μὴ θεοποίει τὰ πάθη, ἐλευθερίας ἠξίωσαι μὴ γίνου δοῦλος ἡδονῶν, ᾧ γάρ τις ἥττηται τούτῳ καὶ δεδούλωται. Ἐξεδύσω τὸν παλαιὸν ἄνθρωπον καὶ ἐνεδύσω τὸν νέον, ὅς ἐστι Χριστός. Ἀσφαλῶς τήρει σου τὴν ψυχὴν καὶ τὸ σῶμα ἀπὸ μολυσμῶν.","english":"Let them not say one thing in the baptismal font and think another, but as you were taught, O newly-illumined one, worship; as you were baptized, glorify; as you were reborn, believe; what was entrusted to you, guard; what you acquired, do not sell. As an eagle you were reborn, seek the heights; you came out of Sodom, do not turn back; you are being saved to the mountain, do not look behind you, lest you become a pillar of salt like the wife of Lot. You were called a child—do not imitate Absalom; you became a disciple—do not consort with Judas; you entered the ark—do not approach the raven; you were freed from Egypt—do not deify a bull; you were torn away from the nations—do not worship the sun; you were delivered from idolatry—do not busy yourself with the phases of the moon; you were redeemed from demons—do not suppose that stars are saints; you were released from the polytheism of men—do not deify the passions; you were deemed worthy of freedom—do not become a slave of pleasures, for to whatever one is defeated, by that he is also enslaved. You stripped off the old man and put on the new, who is Christ. Securely keep your soul and your body from defilements.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"νεοφώτιστε","severity":"info","text":"The Greek term νεοφώτιστε (neophōtiste) means 'newly illumined one,' a standard address for the newly baptized in early Christian catechesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"στήλη ἁλὸς ὡς ἡ γυνὴ τοῦ Λώτ","severity":"info","text":"The reference to Lot's wife turning into a pillar of salt alludes to Genesis 19:26, a cautionary tale against looking back.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸν Ἀβεσσαλὼμ μὴ μιμήσῃ","severity":"info","text":"The warning not to imitate Absalom recalls 2 Samuel 15–18, where Absalom rebels against his father King David.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"βουκέφαλον","severity":"info","text":"βουκέφαλον (boukephalon) refers to the Apis bull, a sacred animal in Egyptian religion, here used as a warning against reverting to pagan worship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is a series of antithetical exhortations, each contrasting a positive spiritual achievement with a negative temptation, building to a final imperative to guard soul and body.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὡς ἀετὸς ἀνεγεννήθης","severity":"info","text":"The image of rebirth as an eagle seeking heights parallels early Christian baptismal typology, where the eagle symbolizes spiritual renewal and ascent.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰ ἄνω ζήτει' could be read as 'seek the things above' or 'seek the heights'; the translation adopts the latter for clarity."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"Εἰπάτωσαν οἱ λελυτρωμένοι ὑπὸ κυρίου· τί εἰπάτωσαν; Ἐξεδυσάμην τὸν χιτῶνα μου, πῶς ἐνδύσωμαι αὐτόν; Ἀγαλλιάσθω ἡ ψυχή μου ἐπὶ τῷ κυρίῳ, ἐνέδυσε γάρ με ἱμάτιον σωτηρίου καὶ χιτῶνα εὐφροσύνης περιέθηκέ μοι. Ποῖον ἱμάτιον; Τὸ τῆς πίστεως ἔνδυμα. Καὶ χιτῶνα εὐφροσύνης. Ποῖον; Ὅσοι εἰς Χριστὸν ἐβαπτίσθητε Χριστὸν ἐνεδύσασθε, δηλαδὴ τὴν τῆς ἀδιαιρέτου τριάδος ὁμολογίαν. Αὐτῷ ἡ δόξα τῷ πατρὶ καὶ τῷ υἱῷ καὶ τῷ ἁγίῳ πνεύματι, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"Let those who have been redeemed by the Lord say: what shall they say? I have taken off my tunic; how shall I put it on again? Let my soul rejoice in the Lord, for he has clothed me with a garment of salvation and has put on me a tunic of gladness. What garment? The garment of faith. And a tunic of gladness. What kind? All of you who have been baptized into Christ have put on Christ, that is, the confession of the undivided Trinity. Glory to him, to the Father and to the Son and to the Holy Spirit, now and always and unto the ages of ages. Amen.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Εἰπάτωσαν οἱ λελυτρωμένοι ὑπὸ κυρίου","severity":"info","text":"The redeemed are those freed by Christ, likely the newly baptized, echoing the theme of spiritual liberation from the previous passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐξεδυσάμην τὸν χιτῶνα μου, πῶς ἐνδύσωμαι αὐτόν","severity":"info","text":"This phrase alludes to the removal of the old garment in baptism, possibly referencing the stripping of catechumens before immersion, a common practice in early Christian initiation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"χιτῶνα εὐφροσύνης","severity":"info","text":"The 'tunic of gladness' symbolizes the joy of salvation, a metaphorical garment distinct from the literal baptismal robe, emphasizing spiritual transformation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"τῆς ἀδιαιρέτου τριάδος ὁμολογίαν","severity":"info","text":"The confession of the undivided Trinity reflects post-Nicene orthodoxy, likely familiar to Chrysostom's audience in late 4th-century Antioch.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ποῖον ἱμάτιον; ... Ποῖον;","severity":"info","text":"The rhetorical question-and-answer pattern (diatribe style) engages the listener, clarifying the symbolic meaning of the garments as faith and the Trinity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Αὐτῷ ἡ δόξα ... Ἀμήν","severity":"info","text":"The doxology closing the homily is a standard liturgical formula, reinforcing the trinitarian confession and marking the end of the discourse.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities."],"confidence":"high","notes":[]}]}